Justice Harvard Biography
Michael J. Sandel (born March 5, 1953) is an American political philosopher and a professor at Harvard University. He is best known for the Harvard course 'Justice', which is available to view online, and for his critique of John Rawls' A Theory of Justice in his first book, Liberalism and the Limits of Justice (1982). He was elected a Fellow of the American Academy of Arts and Sciences in 2002.[1]
Born in Minneapolis to a Jewish family, which moved to Los Angeles when he was thirteen. A high achiever, he was the President of his senior class at Palisades High School (1971), graduated Phi Beta Kappa from Brandeis University (1975), and received his doctorate from Balliol College, Oxford, as a Rhodes Scholar, where he studied under philosopher Charles Taylor.
Sandel subscribes to a certain version of communitarianism (although he is uncomfortable with the label), and in this vein he is perhaps best known for his critique of John Rawls's A Theory of Justice. Rawls' argument depends on the assumption of the veil of ignorance, which he claims allows us to become "unencumbered selves".Sandel's view is that we are by nature encumbered to an extent that makes it impossible even in the hypothetical to have such a veil. Some examples of such ties are the ties we make with our families, which we do not make by conscious choice but are born with them already attached. Because they are not consciously applied, these ties are impossible to separate from someone. Sandel believes that only a less-restrictive, looser version of the veil of ignorance can be possible. Rawls's argument, however, does not require us to envision a justice based on no sense of what we value from our current existence, but rather by ensuring that we make these decisions without knowing who will be affected aims to ensure we will have arrived at an arrangement that is most likely to protect these valued relationships in any scenario we may find ourselves in, i.e. the most just arrangement. Criticism like Sandel's inspired Rawls to subsequently argue that his theory of justice was not a "metaphysical" theory, but a "political" one, a basic on which an overriding consensus could be formed among individuals and groups with many different moral and political views.
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